for mere amusement, different kinds of knowledge from all quarters-all these things were most interesting to observe.

It has been mentioned that some Bachelors sit in the first examination who do not present themselves at the succeeding ones. Sometimes the reverse happens, and a man who wishes to reserve himself for the second trial does not not show his hand at the first. This was my case; six weeks before the time I was in Switzerland, where, and in Italy, I passed the autumn and most of the winter. Even among these new scenes the reminiscences of the study clung to me; I carried along a volume of Plato and another of Thucydides, which were oftener in my hand than in my trunk. Before leaving Cambridge I had sent in an essay for the King William, a prize left for the competition of Trinity Bachelors by some good Protestant; and at Rome I heard of my success. March found me in my old quarters again, reading Plato's Laws and making an analysis of them as I went on, while my evenings were employed in a critical perusal of the Epistle to the Romans, in conjunction with a friend who was reading a little Theology not professionally. But the time had arrived when it was necessary for me to decide a question on which I had been pondering for several months, whether I should "gang or bide." Loving the place as I did, I could not disguise from myself the fact of my being in a false position there. I would rather have been a Fellow of Trinity than anything which I could rationally hope to be in my own country, and there was a chance, though a very remote one, of getting a Fellowship; but long before that was determined, I must have become an Englishman out and out, by process of gradual assimilation. Five years' residence where a man is an alien in religion may not altogether

qualify him to be a citizen, but when he is of the same religious persuasion with those about him, and both he and they indifferent in politics, it begins to have a marked effect. I say indifferent in politics, for the adiaphorism of the better class in England at that time, was hardly creditable to one who had first seen them in 1840 and 1841. They went pretty much where Sir Robert Peel chose to lead them, and the liberal, or so called, interests were sufficiently in the ascendancy to please any but a very strong Radical. News from America began to sound to me like news from abroad. I no longer took a personal interest in it. When unable to bear the voyage homeward, I had longed passionately after my native country; now that I was able to go, I had lost all inclination. My Cambridge friends were fast filling up the place that had been occupied by my relatives at home. External events hastened my decision. The Oregon difficulties were looking very black. Nothing that our papers or publications said, seemed half so like war as the silence of the English. A settled idea appeared to pervade the country, that we-or a majority of us— were determined to have a war, that it was not their fault and they couldn't help it, and must only be ready for it when it came.

It was like tearing myself up by the roots to leave Cambridge. I gave in my resignation this time without recall, and took my name off the boards. The tutor argued with me for some time, and at last, finding my determination not to be shaken, admitted that I was quite right to go. Then, by way of reasserting my nationality, I put up a motion at the Union (the questions for debate are always proposed in the form of motions), that the American claims in Oregon were just and reasonable, or something to that effect. The subject was discussed in

a rational tone, and the majority against us very small. Finally I took leave of my friends in a series of dinners, leaving them as last memorials a French dish (bisque d'écrevisse), and an American one (cocoa-nut pudding), that there might be a pleasant memory of the transatlantic in their mouths. On a fine May morning I took my last walk in the grounds of Trinity; they had never looked more beautiful. Sorry as I then was to quit the spot, I have never since regretted that I did so.

THE STUDY OF THEOLOGY AT CAMBRIDGE.

"Were a German scholar to give his opinion on our universities, he would say that they constitute only a philosophical faculty with a small intermixture of theology."-JOURNAL OF EDUCATION, vol. x. p. 69.

HE American, and to a great extent the Continen

THE

tal, idea of a University, is an institution for purposes of liberal education, which, besides a general academic department, comprises three special faculties, Law, Physic, and Divinity, to which the other faculty is deemed preparatory. The existence of these separate faculties is generally considered with us the distinctive mark of a University as opposed to a College. Judged by this rule, the English Universities would be no Universities at all. The faculties of law and physic are represented in them by the slightest vestiges. Thus at Cambridge there is a Professor of Civil Law who lectures and examines a class of about twenty-four men ayear, and a Downing Professor of the Laws of England, who does not lecture or examine at all—at least, he did not in my day. The Professors of Botany, Chemistry, and Anatomy have classes varying from three to thirty. Medical school, in the ordinary sense of the term, there is none. Ask an English University man why these things are so, and he will answer that it is because the purely professional part of Law and Physic cannot be taught anywhere so well as at the metropolis, where the great hospitals and great courts are. With Divinity the case is different. A large number of the University graduates, probably more than half, being destined for

the Church, and the chapels, clerical dress, and general routine of the place, adapting it well for getting up the mere formal part of the profession, that study is necessarily pursued to a considerable extent. Even here, however, the University does not pretend to complete the professional education, each bishop holding private examination, by his chaplain, of the candidates whom he admits to Holy Orders.

The state of instruction in and encouragement to the study of Theology were thus set forth in the report of a syndicate appointed to consider the subject in 1842:

In the Previous Examination and in the Ordinary Examination for the B. A. degree, the University requires an acquaintance with one of the Gospels and the Acts of the Apostles in the original Greek, with Paley's Evidences and Paley's Moral Philosophy.

The other encouragements and aids to Theological studies offered at present by the University (in addition to what is done by Lectures, Examinations, Prizes, &c., in the several Colleges) consist of

The examinations and disputations conducted by the Regius Professor of Divinity in order to Divinity degrees: (see note A.)

The Lectures of the Lady Margaret Professor of Divinity (see note B.)

The Lectures of the Norrisian Professor of Divinity: (see note C.)

The Lectures of the Knightbridge Professor of Moral Theology. (see note D.)

The Lectures of the Regius Professor of Hebrew:
The three Crosse Theological Scholarships:

The six Tyrwhitt Hebrew Scholarships :

The Prize (occasionally given on the Tyrwhitt be